[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 9.20 # 華嚴經探玄記 9.20 華嚴經探玄記 9.20 - **Language:** Classical Chinese ### [9.20](https://indike.org/pramana/in.bauddha.taisho.1733.9.20) 第六請分中作四門：一釋名者，重法慇懃啟請令說，故以為名。二來意者，有四意：一為令大眾敬重法故；二為起說由故；三因請顯地法甚深離言相故；四令眾既解地法超情，後聞說分寄法之說，不隨聲取，離錯謬故。是故若無請分，則後說分不得說故；若無請分，則眾聞說分不正解故。三明請分分齊者，有七：一約起說，然有二種：一就菩薩請，謂彼剛藏欲說地法，眾若不請不顯法重則不說故，要賴眾請方得起說。二約佛請，然有三義：一就佛請，謂彼剛藏欲說地法，諸佛不請不顯法重，不得令眾尊敬攝受，徒說無益，是故要待佛請方說。二就佛加，謂剛藏欲說地法，懼有不堪不得宣說，待佛放光加被聽眾，令其堪聞方得宣說。三就佛教，謂彼剛藏欲為眾說，懼眾不信默住不說，待佛教已方乃宣說。大眾知是如來所教，言雖寄傳金剛藏口，皆是佛教語必可信，方得說也。二約正助，謂解脫月一人是正請，佛及眾人是助請。謂解脫月是眾上首，知眾有疑為之啟請。請中云「此眾堪聞」，若此大眾不自彰德顯示同請，則解脫月言便成虛謬，令金剛藏何由得說？故須大眾顯已堪聞助成彼請。又解脫月請中云「諸佛力加，令人信解。」若佛不加，解脫月之言復是虛妄，令金剛藏何由得說？故佛加請。三約因果，謂菩薩四請為顯地法，是諸菩薩所學法故。如來加請，為彰此法諸佛所證。既佛菩薩同依此法，故顯要勝令人敬重，故方說也。四約說儀，謂解脫月覩默騰疑為眾先請，一人之感未若多人，故次第二明大眾請，同類啟請率感猶漸，故次第三明佛加請。五約顯法，謂不請自說，不顯法重故。解脫月為法先請。一人之請顯法不勝，故次第二大眾同請。菩薩學人顯法未極，故次第三諸佛加請。六約儀式，有二：先明解脫月。何故三請？釋有二義：一諸經請法不過三故，多即繁廣、少則不愍至故。隨一化儀去廣去略，故唯三耳。二酬請，至三更不酬故，如下說之。二何故大眾及佛唯一請耶？釋：是助請故、顯前所請令圓滿故，故不至三也。七約所歎，謂諸經中請不過歎人歎法，歎人之中不過說聽，說聽無過歎法有益方乃說故。三請之中，前二歎人、後一歎法，眾及佛請亦同人法。 > In the sixth part, the 'Request Section' (qǐng fēn), there are four headings: First, 'Explaining the Name': revering the Dharma and earnestly making requests so that it will be expounded is therefore the name. Second, 'Purpose': there are four purposes: (1) to cause the great assembly to revere the Dharma; (2) to provide the cause that initiates the expounding; (3) by means of the request, to reveal that the doctrine of the bhūmis is extremely profound and transcends the characteristics of speech; (4) to cause the assembly, having understood that the doctrine of the bhūmis transcends conceptualization, when later hearing the expounding in the 'Section on Expounding' that relies on pedagogical dharmas, not to grasp it according to literal sounds, thereby remaining free from error. Therefore, if there were no 'Request Section', the subsequent 'Section on Expounding' could not be delivered; if there were no 'Request Section', the assembly hearing the 'Section on Expounding' would not attain correct understanding. Third, 'Clarifying the Scope of the Request Section': there are seven aspects: (1) In terms of initiating the expounding, there are two kinds: First, with respect to the bodhisattva's request, that is, Vajragarbha wishes to expound the doctrine of the bhūmis, but if the assembly does not request it, the gravity of the Dharma would not be manifested and he would not speak; it necessarily relies on the assembly's request before the expounding can be initiated. Second, in terms of the Buddha's request, there are three meanings: First, with respect to the Buddha's request, when Vajragarbha wishes to expound the doctrine of the bhūmis, if the Buddhas do not request it, the gravity of the Dharma will not be revealed, and he could not induce the assembly to revere and accept it, so that speaking in vain would be of no benefit; therefore, he must wait for the Buddhas' request before speaking. Second, with respect to the Buddha's empowerment (adhiṣṭhāna), when Vajragarbha wishes to expound the doctrine of the bhūmis, he fears that there are those incapable of receiving it so that it cannot be proclaimed, and waits for the Buddha to emit light to empower the audience, making them capable of hearing it, before it can be proclaimed. Third, with respect to the Buddha's instruction, when Vajragarbha wishes to speak for the assembly, he fears that the assembly will lack faith and remains silent without speaking, waiting for the Buddha's instruction before proclaiming it; the great assembly, knowing this is what the Tathāgata instructed, realizes that although the words are entrusted to and conveyed through Vajragarbha's mouth, they are all the Buddha's teaching and the words are certainly trustworthy, whereupon he is able to speak. (2) In terms of primary and auxiliary: Vimukticandra alone is the primary requester, while the Buddha and the great assembly are auxiliary requesters. That is, Vimukticandra is the leader of the assembly, and knowing the assembly has doubts, makes the request on their behalf. In his request he says, 'This assembly is capable of hearing.' If this great assembly did not manifest its own virtues to show concordant request, Vimukticandra's words would become false, and on what basis could Vajragarbha speak? Therefore, it is necessary for the great assembly to show that they are capable of hearing, so as to assist in fulfilling that request. Furthermore, in Vimukticandra's request it says, 'Through the power and empowerment of the Buddhas, cause them to have faith and understanding.' If the Buddha did not provide empowerment, Vimukticandra's words would again be untrue, and on what basis could Vajragarbha speak? Therefore, the Buddha provides empowerment and requests. (3) In terms of cause and fruit: the bodhisattva's four requests serve to reveal the doctrine of the bhūmis, because it is the Dharma studied by all bodhisattvas; the Tathāgata's empowerment and request serve to reveal that this Dharma is what all Buddhas have realized. Since both Buddhas and bodhisattvas equally rely on this Dharma, it manifests its essential supremacy and leads people to revere it; therefore it is expounded. (4) In terms of the etiquette of expounding: Vimukticandra observes the silence and raises doubts, making the request first on behalf of the assembly; the resonant response of one person is not equal to that of many people, so second, the request of the great assembly is explained; when requests are made by those of the same class, the sudden response is still gradual, so third, the Buddha's empowerment and request are explained. (5) In terms of revealing the Dharma: if he spoke on his own without being requested, it would not reveal the gravity of the Dharma; thus Vimukticandra requests first for the sake of the Dharma. A request by a single person does not reveal the supremacy of the Dharma; thus second, the great assembly requests in unison. Bodhisattvas are learners, so their manifestation of the Dharma is not ultimate; thus third, all the Buddhas provide empowerment and request. (6) In terms of ritual protocol, there are two points: First, clarifying Vimukticandra: why are there three requests? The explanation has two meanings: First, in all sūtras, requests for the Dharma do not exceed three, because more would be cumbersome and fewer would not show the utmost earnestness; conforming to a singular teaching convention, extremes of proliferation and brevity are avoided, so there are only three. Second, regarding response to requests, reaching three allows no further refusal, as explained below. Second, why do the great assembly and the Buddha make only a single request? Explanation: because these are auxiliary requests, which serve to make the previous request complete; therefore they do not reach three. (7) In terms of what is praised: in all sūtras, requests do not exceed praising the persons and praising the Dharma; within praising the persons, it does not exceed the speaker and the listeners; only when the speaker and listeners are without fault and praising the Dharma shows its benefit is it then expounded. Among the three requests, the first two praise the persons, and the latter one praises the Dharma; the requests of the assembly and the Buddha likewise correspond to persons and Dharma. > — English (machine translation) (machine translation) - [Previous: 9.19](https://indike.org/pramana/in.bauddha.taisho.1733.9.19) - [Next: 9.21](https://indike.org/pramana/in.bauddha.taisho.1733.9.21) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1733.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.9.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.9.20](https://indike.org/pramana/in.bauddha.taisho.1733.9.20) · Pramāṇa